Matthew 27

¹⁵ Now at the feast the governor was accustomed to release for the crowd any one prisoner whom they wanted. ¹⁶ And they had then a notorious prisoner called Barabbas. ¹⁷ So when they had gathered, Pilate said to them, “Whom do you want me to release for you: Barabbas, or Jesus who is called Christ?” ¹⁸ For he knew that it was out of envy that they had delivered him up. ¹⁹ Besides, while he was sitting on the judgment seat, his wife sent word to him, “Have nothing to do with that righteous man, for I have suffered much because of him today in a dream.” ²⁰ Now the chief priests and the elders persuaded the crowd to ask for Barabbas and destroy Jesus. ²¹ The governor again said to them, “Which of the two do you want me to release for you?” And they said, “Barabbas.” ²² Pilate said to them, “Then what shall I do with Jesus who is called Christ?” They all said, “Let him be crucified!” ²³ And he said, “Why? What evil has he done?” But they shouted all the more, “Let him be crucified!”

Gayook Wong wrote an interesting article at Psychology Today entitled “The Psychology of Mob Mentality.” In it, she spelled out a number of causes for the mentality that can take over mobs. These are:

• Deindividuation—when people are part of a group, they experience a loss of self-awareness.
• Identity—when people are part of a group, they can lose their sense of individual identity.
• Emotions—being part of a group can lead to heightened emotional states, be that excitement, anger, hostility, etc.
• Acceptability—behaviors that are usually seen as unacceptable become acceptable when others in a group are seen carrying them out.
• Anonymity—people feel anonymous within a large group, which reduces their sense of responsibility and accountability.
• Diffusion of responsibility—being part of a group creates the perception that violent or unacceptable behavior is not a personal responsibility but a group one.
• The larger the group or crowd, the more likely there will be deindividuation and diffusion of responsibility.[1]

All of this is both fascinating and helpful. And, undoubtedly, these dynamics played a huge role in the mob’s clamoring for Jesus’ crucifixion in Matthew 27. And yet, in this case, there was another dynamic at play: the spiritual dynamic. Let us be clear: The devil was working in this mob frenzy. And yet, God will use even this for the fulfillment of His great plan for salvation.

Let us consider the major characters in this drama, and the roles that they play!

Pilate: A Political Maneuver

We begin with Pilate. If Pilate is anything, he is a politician. That much is certain!

¹⁵ Now at the feast the governor was accustomed to release for the crowd any one prisoner whom they wanted. ¹⁶ And they had then a notorious prisoner called Barabbas. ¹⁷ So when they had gathered, Pilate said to them, “Whom do you want me to release for you: Barabbas, or Jesus who is called Christ?”

First, we see Pilate’s strategic use of the custom of releasing a prisoner. The IVP Bible Background Commentary notes:

Customs like this release of a prisoner varied locally. Roman law recognized two kinds of amnesty: acquittal before the trial and pardon of the condemned; this is the latter. Pilate was not required by law to cooperate, but governors often followed local traditions. Moreover, Pilate had severely irritated the priestly aristocracy and Jerusalemites at the beginning of his tenure and may have wished to avoid further problems; several years later, his further actions led to complaints and his recall from Judea…Having heard of Jesus’ popularity, he may miscalculate whom the crowds would choose.[2]

Verse 18 offers us a glimpse into Pilate’s mindset in making this offer.

¹⁸ For he knew that it was out of envy that they had delivered him up.

What does this mean? How does envy play into this. It plays into this in that Pilate knew that the religious leaders who wanted Jesus gone were jealous of the favor Jesus found with the crowd. The insinuation in verse 18 is that Pilate may have thought that the popularity of Jesus with the people would lead them to choose His release and not Barabbas’.

This is quintessential politics. If the crowd chooses to release Jesus, then Pilate gets to avoid the awkwardness of directly defying the religious leaders. What is more, he can say that he was simply following a custom that honored the will of the people.

There is a kind of plausible deniability that Pilate is trying to maintain here. In short, he can potentially let Jesus go without having it said that he, Pilate, chose to let Jesus go! Rather, it would be that the people chose to let Jesus go.

It is fascinating to see how politics plays a part in the passion of Jesus.

Pilate’s Wife: A Word and a Warning

At least part of Pilate’s reticence was due to his wife. In a fascinating verse, Matthew 27:19, we read:

¹⁹ Besides, while he was sitting on the judgment seat, his wife sent word to him, “Have nothing to do with that righteous man, for I have suffered much because of him today in a dream.”

Would that we knew more about this dream! What specifically happened in it? Whatever it was, this much is clear: Pilate’s wife learned through her dream of the righteousness of Jesus and of the unjustness of His sentencing. Furthermore, the dream vexed her or unsettled her in a profoundly deep way: “I have suffered much because of him today in a dream.”

In 407, John Chrysostom said:

This dream was no small event. It should have been enough to stop them in their tracks when viewed in relation to the other proofs seen in other things that occurred. Why didn’t the dream come to Pilate? Perhaps she was more worthy. Or perhaps because, even if he had seen it, he would not have equally believed or perhaps would not have even mentioned it. So it was providentially arranged that the wife should see it, in order that it might become more commonly known. And note that she does not only behold the dream but also suffers from it. One might imagine that Pilate might have been made more reluctant to participate in this murder, even from a feeling of sympathy toward his wife. The time of the dream also is significant, for it happened on that very night.[3]

The “Besides…” that begins verse 19 links Pilate’s Barabbas gamble with his wife’s dream. In other words, he was not indifferent to it. But notice, too, that Pilate was not moved enough by it to simply release Jesus on principle or on the basis of conviction.

Again, Pilate is a politician. He is trying to have his cake and eat it too. He wants the favor of the murderous priests, the favor of the watching crowd, the favor of his wife, potentially the favor of Jesus, and the favor of Rome.

Jesus’ blunt assertion in Matthew 6 comes quickly to mind here:

²⁴ “No one can serve two masters, for either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve God and money.

We must choose. Who will be master? Pilate sought to please many masters and, in doing so, pleased none.

The Priests and Scribes: Murderous Intent

What is more, the devilish intent of the chief priests and scribes comes into full view here.

²⁰ Now the chief priests and the elders persuaded the crowd to ask for Barabbas and destroy Jesus.

Working the crowd, the chief priests and scribes persuade them to ask for Barabbas. Matthew spells out clearly the other side of that: “and destroy Jesus.” Did the priests say this out of the gate? “Ask for Barabbas and destroy Jesus”? Or did they initially press the crowd merely for the first element: “Ask for Barabbas”? In a matter of moments, of course, the crowd will cry out for Jesus to be crucified, it is true. But did they have to get a bit of a running start to that terrible cry? Did the priests and elders have to build momentum?

Let us again remember the dynamics of the mob mentality:

• Deindividuation—when people are part of a group, they experience a loss of self-awareness.
• Identity—when people are part of a group, they can lose their sense of individual identity.
• Emotions—being part of a group can lead to heightened emotional states, be that excitement, anger, hostility, etc.
• Acceptability—behaviors that are usually seen as unacceptable become acceptable when others in a group are seen carrying them out.
• Anonymity—people feel anonymous within a large group, which reduces their sense of responsibility and accountability.
• Diffusion of responsibility—being part of a group creates the perception that violent or unacceptable behavior is not a personal responsibility but a group one.
• The larger the group or crowd, the more likely there will be deindividuation and diffusion of responsibility.

These priests and elders were respected, at least by some. But likely all feared them and what they represented. As the cries grew and spread, so did the wickedness of them. “Give us Barabbas soon becomes ‘Crucify Jesus!’”

This too is a kind of politics, is it not? It is the politics of hell. Whereas these religious leaders were tasked with bringing the people to God, here they push the people to call for the crucifixion of God! What a scandal!

The Crowd: The Swayed Masses

And then, we have the crowd. If you watch the progression closely, you can see the birth of the mob mentality taking place.

²⁰ Now the chief priests and the elders persuaded the crowd to ask for Barabbas and destroy Jesus. ²¹ The governor again said to them, “Which of the two do you want me to release for you?” And they said, “Barabbas.” ²² Pilate said to them, “Then what shall I do with Jesus who is called Christ?” They all said, “Let him be crucified!” ²³ And he said, “Why? What evil has he done?” But they shouted all the more, “Let him be crucified!”

Did you catch the progression?

Movement #1: The priests and elders prod the crowd to ask for Barabbas. (v.20)

Movement #2: The crowd answers “Barabbas” with no mention of the priests and elders. (v.21)

Movement #3: The crowd shouts “Let him be crucified!” with no mention of the priests and elders. (v.22)

Movement #4: The crowd demands the crucifixion “all the more.” (v.23)

It is as if the chief priests and the elders gave the crowd the push it needed and then momentum took over from there. The crowd grows increasingly hostile and vociferous in their demands.

The mob mentality. The herd. Groupthink. This latter term is an interesting idea.

The Encyclopedia of Applied Psychology defines the phenomenon as “a condition in which highly cohesive groups in ‘hot’ decision situations display excessive levels of concurrence seeking that suppress critical inquiry and result in faulty decision making” (Aldag).[4]

It is hard to imagine a more apt description of what is happening in our text than that. The dynamics of groupthink are on full display here and picking up speed.

• Give us Barabbas!
• Crucify Him!
• CRUCIFY HIM!

What a tragedy.

What a picture of humanity at large.

Jesus came to lay down His life yet the crowd for whom He comes to lay down His life clamors blindly for His murder.

Such is the way of the fallen world! The world hates the Savior and chooses instead condemnation. All the while, the religious establishment stands back with nodding approval.

Barabbas: Humanity in a Microcosm

And then Barabbas. Who is this person?

¹⁶ And they had then a notorious prisoner called Barabbas.

Matthew calls Barabbas “a notorious prisoner.” The testimony of the other gospels—and, significantly, all four gospels mention him—is helpful here.

In Mark 15, we find further details.

⁷ And among the rebels in prison, who had committed murder in the insurrection, there was a man called Barabbas.

Luke, in Luke 23, basically says the same.

¹⁹ a man who had been thrown into prison for an insurrection started in the city and for murder.

In John 18, John focuses on the seemingly lesser crime.

⁴⁰ They cried out again, “Not this man, but Barabbas!” Now Barabbas was a robber.

In short, this is not a good man. All four gospels agree that he is a criminal justly condemned. The language is telling: “notorious prisoner,” “who had committed murder in the insurrection,” “thrown into prison for an insurrection,” “and for murder,” “a robber.”

Barabbas is humanity in a microcosm. He stands for us, the guilty world. We stand condemned outside of Christ. Our crimes are our own, as is our punishment.

He has an interesting name, Barabbas. You might recall how, in Matthew 16, after Peter’s great confession of Christ, Jesus refers to Peter interestingly as “Simon Bar-Jonah” (16:17), which means, “Simon son of Jonah.” That “bar” is “son of.” And you might recall how the fatherhood of God is referred to as “Abba” in Romans 8:15.

Bar, “son of.”

Abba, “father.”

Bar-abbas, “Son of the Father.”

What an interesting name for this character to have. But there is more.

In Scot McKnight’s translation of the New Testament, entitled The Second Testament, he renders verse 16 of Matthew 17 in an interesting way.

¹⁶ They had then a known prisoner named Yēsous Bar-Abbas [Barabbas, “son of the father”].[5]

McKnight renders the name “Jesus Barabbas.” Some popular versions do the same and others simply say “Barabbas.” So which is it? Was Barabbas named “Barabbas” or “Jesus Barabbas.” That debate goes beyond our purposes here, [6]though there is some early evidence that it might be so.

If Barabbas’ name was, in fact, “Jesus Barabbas,” it presents a very interesting contrast in the story. Professor Warren Gage writes:

There is ancient support for the textual reading “Jesus Barabbas,” the “Jesus” name likely being suppressed early in the textual tradition out of reverence for the uniqueness of Christ. If the “Jesus Barabbas” is original to the Matthean text, the contrast pronounced by Pilate is highly ironic. “Shall I release to you Jesus Barabbas (literally “Jesus the son of the father”) or Jesus who is called the Christ?” (Matthew 27:17). Such a statement heightens the juxtaposition of the innocent slaughtered and the guilty one going forth free.[7]

Fascinating! If Barabbas first name is Jesus then the crowd was being asked if they wanted the innocent Jesus released or the guilty Jesus released.

This is poignant. It is almost poetic. It is also provocative, for, on the cross, the innocent Jesus will take on our sin and guilt and pay the price we could not pay. On Calvary, the innocent Christ becomes the guilty Christ by virtue of becoming our sin (2 Corinthians 5:21). And, in turn, because of His sacrifice, we, the guilty, we become innocent as His righteousness is imputed to us! What an amazing exchange!

We are Barabbas the guilty but we can become righteous in Christ!

Jesus: The Substitute

And this, all because of Jesus. Because Jesus takes our place, we can be saved.

²² Pilate said to them, “Then what shall I do with Jesus who is called Christ?” They all said, “Let him be crucified!” ²³ And he said, “Why? What evil has he done?” But they shouted all the more, “Let him be crucified!”

Such was the blind will of rebellious humanity, yes, but such was also the divine will of our good God: that the Son should lay down His life for us.

What we have here is an act of substitution: the innocent takes the place of the guilty, the Lamb of God is sacrificed instead of Barabbas-humanity.

In Paul’s great summary of the gospel in 1 Corinthians 15, we read:

³ For I delivered to you as of first importance what I also received: that Christ died for our sins in accordance with the Scriptures

Everything hinges on those three words: “for our sins.”

He died “for our sins.”

Our.

Who would do such a thing?

Jesus. Only Jesus.

There have been, throughout Christian history, various attempts at depicting the atonement of Jesus, various models to help us understand what was happening on the cross. But none quite seem to capture it like substitution does.

Jesus died in our place.

Jesus substituted Himself for us!

Jesus gets the cross. Barabbas gets freedom.

Jesus takes the cross. Humanity gets grace and mercy!

What a substitute?

In Islam, it is said that Jesus appeared to die on the cross but that, at the last moment, a guilty person took His place. That guilty person was Judas. And is not that what justice would demand? That Jesus comes down from the cross and Judas goes there instead? Or us?

But thank God that He did not demand justice. Rather He came to give grace.

No, Judas does not die for Jesus. Rather, Jesus dies for Judas.

The great substitution.

The cross.

Have you accepted the price that has been paid for you? Have you accepted the one who paid it?

 

[1] https://www.psychologytoday.com/us/blog/facing-trauma-together/202101/the-psychology-mob-mentality

[2] Keener, Craig S. The IVP Bible Background Commentary: New Testament. (IVP Bible Background Commentary Set) (p. 120). InterVarsity Press. Kindle Edition.

[3] https://catenabible.com/mt/27

[4] https://www.cram.com/essay/The-Power-Of-Groupthink-In-1984-By/PJQY7QY7WG

[5] McKnight, Scot. The Second Testament (p. 34). InterVarsity Press. Kindle Edition.

[6] For a very interesting discussion of this issue, see: https://tyndalehouse.com/explore/articles/jesus-barabbas-or-jesus-christ/

[7] https://www.patheos.com/blogs/leithart/2010/12/typology-of-the-gospel/?permalink=blogs&blog=leithart&year =2010&month=12&entry_permalink=typology-of-the-gospel